Ayol jamiyatda va uyda ikki sohada yashaydi. Jamiyat sohasida u ayollar, mahram erkaklar va begona erkaklar (ya'ni unga uylanishi mumkin bo'lgan erkaklar) bilan birga yashashi ruxsat etiladi, faqat yuzi va qo'llaridan boshqa narsa ochilmasligi, kiyimi o'ziga e'tibor tortmaydigan bo'lishi va ziynatlarni ochiq namoyish etmaslik sharti bilan. Uy sohasida esa u ayollar va mahramlaridan boshqa hech kim bilan birga yashashi ruxsat etilmaydi, begona erkaklar bilan birga yashashi ham ruxsat etilmaydi. U ikkala sohada ham Shariat hukmlarining barchasi bilan cheklangan.

The woman lives in public and private spheres; in the public sphere she is permitted to live with women, Maharim men, and foreign men (men whom she can marry) on the condition that nothing other than her face and hands can be revealed, and that the clothing is not revealing, besides there is not any open display of adornments. As for the private sphere, she is not permitted to live with anyone other than women and her Maharim, and she is not permitted to live with unrelated/foreign men. She is restricted by all the Shari’ah rules in both spheres.

Ushbu maqolaning dalili ruxsat so'rash haqidagi oyatdir.

The evidence for this article is the verse mentioning seeking permission.

“Ey iymon keltirganlar! O‘z uylaringizdan boshqa uylarga, ruxsat so‘rab, uy egalariga salom bermaguncha kirmang.” (TMQ 24:27), hamda mahramlarga ziynatni ochib qo‘yish haqidagi oyat.

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their.” (TMQ 24:27), and the verse regarding revealing the beautification to the Maharim.

"Va mo'min ayollarga aytgin, o'z ziynatlarini erlaridan, otalaridan, erlarining otalaridan, o'g'illaridan, erlarining o'g'illaridan, akalaridan, akalarining o'g'illaridan, singillarining o'g'illaridan boshqalarga ko'rsatmasinlar" (TMQ 24:31) - bu xususiy doiraning dalillari. Bu to'liq kiyinishni zikr qilgan oyat.

“And tell the believing women not to expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons.” (TMQ 24:31) - which are the evidences for the private sphere. The verse mentioning the complete clothing.

“Va mo'min ayollarga ham ayt: ko'kraklariga [boshlaridagi] ro'mollarini tashlab olsinlar.” (TMQ 24:31) va jilbob.

“And tell the believing women to wrap [a portion of] their headcovers over their chests.” (TMQ 24:31) and the Jilbab.

"Ey Nabiy, xotinlaringga, qizlaringga va mo'minlarning ayollariga ayt: (ustlariga) tashqi libosларини o'zlariga tushirib olsinlar." — shuningdek, ziynatlarni ochiq namoyon qilishni man etuvchi oyat. Note on the translation: the first part is a Qur'an verse (Surah al-Ahzab 33:59), so it is kept without the ﷺ mark, as required. The phrase "Ey Nabiy" (O Prophet) is a direct address in the verse, so I have not added the honorific there.

“O Prophet, tell your wives and your daughters and the women of the believers to bring down (let down) over themselves their outer garments.”, and the verse regarding the prohibition of the open display of adornments.

“[lekin] ziynatni namoyon qilmasdan” (TMQ 24:60), shuningdek, Alloh (SWT) ayollar va erkaklar uchun farqsiz ravishda farz, mustahab va mubah qilgan amallarni bildiruvchi matnlar — bularning barchasi jamoat hayoti sohasiga dalildir.

“[but] not displaying adornment.” (TMQ 24:60), along with the texts which indicate the obligatory, recommended and permitted actions which Allah (swt) legislated for woman and man without distinction, are all evidences for the public sphere.

Biroq, Alloh (swt) ayolga erkaklar bilan jamiyat hayotida ishtirok etishga ruxsat berganida — masalan, savdo, qishloq xo‘jaligi, sanoat, davlat xizmati, sud, siyosiy partiyalarga a’zolik, hokimiyatni hisobga tortish va hayotiy ishlarni erkak bilan teng tarzda hal qilish imkoniyatini berganida, shu bilan birga, aniq qoidalarni ham belgilab qo‘ydi. Shunga ko‘ra, ayol jamiyat ichida chiqishi mumkin bo‘lgan kiyim belgilab qo‘yilgan: u o‘z badanining qo‘llari va yuzidan boshqa barcha qismini yopishi va ziynat hamda go‘zalligini ochiq ko‘rsatmasligi shart. Alloh (swt) shunday deydi:

However, when Allah (swt) permitted the woman to participate in the public sphere with men, such as the permissibility for her to participate in trade, agriculture, industry, the civil service, the judiciary, membership of political parties, accounting the ruler, and dealing with life’s affairs in the same manner as the man, at the same time He (swt) laid down specific rules. So the clothes which she is permitted to come out with in the public sphere have been specified, in that she has to cover all of her body other than her hands and face, and not display her adornments and beautification openly; Allah (swt) said.

“Va mo‘min ayollarga ham aytgin, o‘z ziynatlarini ko‘rsatmasinlar, faqat o‘zidan ko‘rinib turgan qismidan boshqa.” (TMQ 24:31). Ibn Abbos bu, ya’ni o‘sha ko‘rinib turgan qism, yuz va qo‘llar, deb aytgan, buni Al-Bayhaqiy “As-Sunan al-Kubro” kitobida rivoyat qilgan. Payg‘ambar ﷺ aytdilar.

“And tell the believing women not to expose their adornment except that which [necessarily] appears thereof.” (TMQ 24:31). Ibn ‘Abbas said this is the face and hands, as reported by Al-Bayhaqi in Al-Sunan Al-Kubra. The Prophet said.

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

“Agar qiz balog‘at yoshiga yetsa (hayz ko‘rishi bilan belgilanadi), uning yuzi va kaftlari bilan bilakkacha bo‘lgan qismidan boshqa biron a’zosi ko‘rinishi to‘g‘ri emas”, deb Abu Dovud mursal rivoyat sifatida keltirgan. Va Alloh (SWT) aytdi:

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not right that any part of her be seen other than her face and the two hands up to the wrists” (reported by Abu Dawud as a Mursal narration), and Allah (swt) said.

“[ammo] ziynatni namoyon qilmasdan.” (TMQ 24:60), va Payg‘ambar ﷺ ham shunday degan.

“[but] not displaying adornment.” (TMQ 24:60), and the Prophet also said.

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

"Har qanday ayol atir surtib, odamlar uning xushbo'yligini his qilishi uchun ularning yonidan o'tsa, u zinokor ayoldir" (buni An-Nasa'iy Abu Musa Al-Ash'ariydan rivoyat qilgan; Al-Hokim uni sahih deb topgan, Az-Zahabiy esa buni tasdiqlagan). Ayolning uy ichida qanday yashashiga kelsak, unga ayollar, mahramlar yoki bolalardan boshqa kishi bilan birga yashash man qilingan, va unga yuqorida zikr qilinganlardan boshqa kishilar oldida yengil kiyimda bu xonadonda ko'rinish man qilingan. Alloh (SWT) aytdi.

“Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress” (reported by Al-Nasa’i from Abu Musa Al-Ash‘ari, and Al-Hakim authenticated it and Al-Dhahabi confirmed it). As for how the woman should live in the private sphere, she has been prohibited from living with anyone other than women, Maharim or children, and she has been prohibited from appearing in this private sphere in light clothes except in front of those just mentioned. Allah (swt) said.

“Mo‘min ayollarga ham aytgin, o‘z ziynatlarini faqat erlaridan, otalaridan, erlarining otalaridan, o‘g‘illaridan, erlarining o‘g‘illaridan, akalaridan, ukalarining o‘g‘illaridan, opa-singillarining o‘g‘illaridan, o‘z ayollaridan, o‘ng qo‘llari malik bo‘lgan kishilardan, shahvatga ega bo‘lmagan erkak xizmatkorlardan yoki ayollarning yashirin joylari haqida hali bilimga ega bo‘lmagan bolalardan boshqalarga ko‘rsatmasinlar.” (TMQ 24:31).

“And tell the believing women not to expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of.” (TMQ 24:31).

Ruxsat olmasdan, u kishi mahram bo'lsa ham, bo'lmasa ham, hech kimning uning shaxsiy hududiga kirishi joiz emas; Alloh (SWT) shunday degan.

It is not permitted for anyone to come into her private sphere before taking permission, irrespective of whether they were Mahram or not; Allah (swt) said.

“Ey iymon keltirganlar! Ijozat so‘ramaguningizcha va uy egalariga salom bermaguningizcha, o‘zingizning uylaringizdan boshqa uylarga kirmanglar.” (TMQ 24:27); va Rasululloh ﷺ bir kishiga o‘z onasining uyiga kirishdan oldin ijozat so‘rashni buyurdilar.

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their inhabitants.” (TMQ 24:27); and the Messenger (saw) ordered a man to take permission before entering his mother’s place.

Bu maqoladagi dalillar.

These are the evidences for this article.